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Redemption Redeemed: A Puritan Defense of Unlimited Atonement, Expanded Edition

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Educated at Queen's College, Cambridge, John Goodwin (1593-1665) served successively as rector of East Rainham, Norfolk (1625-1633) and vicar of Saint Stephen's, London (1633-1645). Goodwin was a prolific writer and stirred more than his share of controversies in his day. In a work entitled, Bone for a Bishop, he argued against the divine right of Kings, a dissent of which he could have been hanged. Yet Goodwin tirelessly advocated many radical causes including the army's purge of Parliament (1648) and the execution of Charles I in 1649. He firmly defended religious dissent and blasted the state's right to execute heretics perhaps, in his case particularly, out of vivid self preservation. Clearly a champion of religious freedom, Baptists owe to this figure one fat sum.

A contemporary of John Owen (1616-1683), the Puritan defender of everything Dort, Goodwin dared take Westminster Assembly to the woodshed. Notably, though Goodwin was a premier scholar second to none in his day--including the mighty Owen--the House of Commons refused him a seat at the Assembly of Divines. A failed seat would not hinder his message however.

He defended the minority view contra Dort in his Theomachia (1644). His magnum opus, however, must be his work entitled Redemption Redeemed (1651), a devastating critique of Classic Calvinism's Limited Atonement and the positive affirmation of Universal Reconciliation in Christ.

John Wagner, a Master's student at Trinity Theological Seminary, serves as Bible Teacher at Lake Avenue Church in Pasadena, California. He is to be commended for digging up Goodwin's work, editing it and making it available once again to Evangelicals' delight.

Published by Wipf and Stock Publishers, Goodwin's masterpiece, Redemption Redeemed: A Puritan Defense of Unlimited Atonement, stands a must for anyone interested in the Biblical doctrine of Christ's Death. For Calvinists, it should set on his/her self right beside John Owen's The Death of Death, surely a reminder that Owen did not own the English theological world with his pedantic defense of Dortian Calvinism.

For the NonCalvinist, Goodwin's work must rank--albeit historical limitations inherent within a volume in this time-frame--as the earliest, yet definitive, post-Reformation defense of Unlimited Atonement. In addition, and contrary to conventional wisdom, Goodwin's work demonstrates nicely that all Puritans were not created equally Calvinist.

I will post a fuller treatment later, perhaps with a badge to the more complete review on my front page. Goodwin's volume is that good. Yet, I want to offer a few insights into the usefulness of Redemption Redeemed.

Goodwin dribbles no excess ink facing his monumental task. He writes:

"THE premise considered, is one of the strangest and most troublesome sayings that, to my remembrance, I have ever met from the pen of a learned and considerate man. I find it in the writings of a late opposer of universal atonement. 'I know', saith he, 'no article of the gospel which this new and wicked religion of universal atonement doth not contradict.'

That which he called a 'new and wicked religion' the doctrine of universal atonement, I shall, God assisting and granting life and health for the finishing of this present discourse, evince both from the main and clear current of the Scriptures themselves, as likewise by many impregnable and undeniable demonstrations and grounds of reason, to be a most ancient and divine truth. Yea, it is none other but the heart and soul, the spirit and life, the strength and substance, and very sum of the glorious gospel itself" (p.19).

A pretty heavy bone to chew, I'd say. Unlike the Calvinist schoolmen, many of whom were every bit as much consumed with human systems of logical display as were the Medieval theologians of the pre-Reformation era, Goodwin centers his argument squarely on the corpus of Scripture--a fourfold corpus in fact.

His first chapter, which sets the pace for the subsequent argument, is entitled "Four Several Veins or Correspondences of Scriptures Propounded, Holding Forth the Death of Christ for All Men, Without Exception of Any..."

Understand though: Goodwin shows no fear to stand toe-to-toe with Dortian Calvinists like Owen and his followers on their own turf. Indeed early on his confidence glares from the page:

"I shall make it appear from ancient records of best credit, and from the confessions of modern divines themselves, of best account, adversaries in the point, that universal atonement by Christ was a doctrine generally taught and held in the Churches of Christ for three hundred years together after the Apostles.

And if I conceived it worth undertaking...I could make it as clear as the sun shining in his might, that there is...no great or weighty point of the Christian faith, that can stand with a rational consistency unless the doctrine of universal atonement be admitted for a truth."(Ibid).

The veins of Scripture which Goodwin posits demonstrate his bold thesis are fourfold. First, Goodwin, asserts that there are those numerous Scriptures which "present the gift and sacrifice of Christ as relating indifferently unto the world" (p.20). Some of the examples Goodwin assemblies are well-worn Gospel truths we now too often take for granted.

Among those that speak 'indifferently' of the world, is John 3.16--'God so loved the world'; "that the world through Him might be saved (John 3.17); "Behold the Lamb of God that taketh away the sin of the world"(John 1.29); 'My flesh which I will give for the life of the world" (John 6.51); "And He is the propitiation...for the sins of the whole world"(1John 2.2, p 20-21).

The second corpus of Scriptures are those which insure the ransom of Christ and the will or desire of God for matters of salvation, unto all and every man (p.21). Some of these are 'Who gave Himself a ransom for all (1 Tim.2.6) along with 2 Corinthians 5.14-15, Hebrews 2.9, 1 Timothy 2.4 and 2 Peter 3.9.

A third sort of Scriptures are those which hold forth and promise salvation indifferently to him, and to whosoever or shall believe: John 6.35, 37; John 3.16; Acts 10.43; Romans 3.22-23.

The final association of Scriptures, which Goodwin asserts demonstrates universal atonement are those that speak of Christ having died for those who may yet perish or actually do perish. Romans 14.15; 1 Corinthians 8.11; 2 Peter 2.1, 20; Matthew 25. 32-33 stand as watershed passages. The remainder of the volume defends this fourfold thesis utlizing the languages, contextual matters, exegesis and consistency in interpretation as only a Puritan could honorably do.

Moreover, Goodwin slices away the thin veneer of some of the more robust Calvinist perceptions of the texts such that, Redemption Redeemed still stands as a remarkable antidote to overly-jealous Calvinists who insist their reasoning is flawless and their exegesis supreme. In my view, but only a fairly well presented understanding of Goodwin would send most of our more aggressive Brother Calvinists gasping for air.

Be reminded, nevertheless, Redemption Redeemed is not a fireside devotional. Like most Puritan writers, Goodwin is pedantic, exhaustive, perpetually verbose and will draw every drop from your bucket in remaining attentive to his, many times, skin-tight distinctions.

I'm quite confident Goodwin will show himself again on this site. Indeed I promise he will.

If you can only get one book on the Calvinist/Arminian dialog the next year, you will do well to consider John Wagner's edition of Redemption Redeemed: A Puritan Defense of Unlimited Atonement as a basic addition to your library.

Thank you, John, for making Goodwin's work available to 21st Century Evangelicals.

With that, I am...

Peter Lumpkins

It should be obvious to any objective student of the Word that the Calvinist doctrine commonly known as Limited Atonement did not come about through an inductive exegesis of the Scriptures, but instead through a rigid system of deductive logic imposed upon it. Although I have read and reviewed other books on this vitally important subject, I appreciated the fact that Puritan John Goodwin treats some passages not usually considered in some of the more modern works, and that he comes at it as a contemporary of the scholastic John Owen. Overall, it becomes blatantly and wonderfully obvious that God has indeed woven the doctrine of General Redemption throughout all of His Word!

In spite of the sometimes-heavy Puritan style of writing, I have to give this work a high rating for the following reasons:

As with all points of the Calvinist T.U.L.I.P., we find, and Goodwin reveals, that their "horrible decree" of Reprobation is always lurking in the shadows. Since, in their logic, God has in eternity past "decreed" that the vast majority of the human race were to be created by Him as already damned, and that that even "pleased" Him, why should Christ pay the ransom for their sins? This scholastic presupposition inexorably drags them to this end in spite of any normative interpretation of the many verses of Scripture involved. This error has forced Calvinism to become more philosophic and systematic than the Bible allows. In fact, Owen's notorious work "The Death of Death" is shown to be based on a faulty premise of "double payment".

Evangelism 101
Most importantly, and thus the importance of works like Goodwin's, is the sad and practical result of this doctrine: Limited Atonement deadens hearts to the fact of God's love manifest throughout the Scriptures to all sinners without exception. As Goodwin so aptly points out, "In all these Scriptures, with their fellows, evident it is that salvation is held forth and promised by God unto all, without exception, that shall believe; yea, that it is offered and promised unto all men, upon the condition of believing, whether they believe or no. So that, upon such declarations of the gracious and good pleasure of God toward the universality of men as these, the minister of the gospel, or any other men, may with truth, and ought of duty upon occasion, say to every particular soul of man under heaven, "If thou believest thou shalt be saved," even as Paul saith that he preached Christ, "warning EVERY man, and teaching EVERY man in all wisdom, that we might present EVERY man perfect in Christ Jesus" Colos. i.28. Yea, this apostle, saith, that God "now commandeth all men every where to repent, " Acts xvii. 30".

Goodwin's quote of Melanchthon puts it this way, "It is necessary to know that the gospel is a universal promise, i.e. that reconciliation" with God "is offered and promised to all men." And " it is necessary to hold fast against" any "dangerous conceits about predestination, lest we fall to reason thus, that this promise belongeth to some few others, but doth not belong unto us. But let us be resolved of this, that the promise of the gospel is universal. For as the preaching of repentance is universal, so the preaching of remission of sins is universal also. But that all men do not obtain the promises of the gospel," i.e. the things here promised, "it ariseth from hence, that all men do not believe."

This explains why, historically, Calvinists in general have always been so detached from missions and evangelism. Any objective study of men like Carey and Spurgeon reveals that they were at best "non-conformist" Calvinists and consequently persecuted by many of their own "brethren".

In addition, in chapter 8, Goodwin lists 32 noteworthy fathers of the early church, including St. Augustine, along with various synods and councils, which all held to General Redemption. Although this is not in itself authoritative, as their writings were not inspired, it is nonetheless interesting to note that this was without a doubt the view held by the vast majority in the church from the Apostles to even past Calvin's day. However inconsistent Calvin's teaching may have been in the conception of Limited Atonement, it was in fact, as Goodwin states, Calvin's disciple Beza who gave birth to it, and the Synod of Dort who fostered it. For those who call themselves "Augustinians" it should be rather ironic to note that part of St. Augustine's attack against the Pelagian error of his day was "to hold that Christ died not for all men" (p. 285). According to St. Augustine Limited Atonement is Pelgianism!

One last note, non-Arminian readers should be aware that Goodwin repeatedly states that a believer, although once saved, can lose his salvation. Statements like "...salvation is never conferred upon any man but upon his believing and continuance in believing unto the end", and believers must "believe perseveringly" bear this out (e.g. pg. 191).

For those who are looking for further biblical studies on General Redemption, please be sure to reference THE DEATH CHRIST DIED a Case for Unlimited Atonement by Robert Lightner, Did Christ Die Only for the Elect? A Treatise on the Extent of Christ's Atonement by Norman Douty, and the mediate position advocated in Getting the Gospel Right: A Balanced View of Calvinism and Arminianism by C. Gordon Olson (esp. Chap. 16).

Redemption Redeemed stands as arguably the best defense of Arminianism ever written. The primary drawback of his polemic is its redundant writing style in the Old English, though hidden behind its many run-on sentences, is tremendous biblical exegesis, and for that, we are indebted to editor, John Wagner, for bringing the wisdom of John Goodwin to our generation. Although Goodwin's testimony, in many respects, mirrors that of Jacob Arminius, he takes a much more dogmatic stance on his belief of Conditional Security, clearly establishing himself as a 5-Point Arminian. (pp.119, 1445-146) Goodwin hammers home the universal scope of the atonement, while also discussing Election, Foreknowledge and the Antecedent & Consequent Will of God.

Goodwin begins with a detailed treatment on John 3:16 (pp.20-35, 65), refuting the Calvinist proposal of an "elect world" while also considering the full ramifications of "whosoever." Whereas he also explores 1st Timothy 2:4 (p.52), 2nd Peter 3:9 (pp.59-60, 146-154), Matthew 23:37 (p.159), Romans 5:15-19 (p.65-71), 2nd Cor. 5:14-15 (pp.53-57), Titus 3:4 (pp.134-135), he counts the parable of the Marriage Feast of Matthew chapter 22 as his strongest argument for a universal atonement. (pp.128-131)

Concerning the parable of the Marriage Feast, Goodwin writes: "We shall not need, I suppose, to transcribe the whole protasis of the parable, which is very large: but only insist upon some few known passages of it, such as I conceive will jointly, if not severally, give a light of demonstration to the truth of that doctrine, the proof and confirmation whereof is the prize contended for in this discourse." (Redemption Redeemed, p.128)

Although Goodwin does not discuss Romans chapter 9, nor Acts 13:48, he does give an excellent discussion on Election, from the perspective of Ephesians 1:4, exploring what it means to be chosen "in Christ" from "before the foundation of the world." (pp.207-211) Goodwin also discusses John 6:37 John 17:2, exploring who was "given" and why (pp.78-80).

I close with this excerpt from John Goodwin: "Again, neither can God, nor any minister of the gospel, say with truth to every particular man, if thou believest thou shalt be saved, unless it be supposed that there is salvation purchased or in being for them all." (Redemption Redeemed, p.74)

John D. Wagner has done some moderate revision of the 1650 edition of John Goodwin's book, for clarity and has put some Greek words into the English alphabet. In addition, Mr. Wagner has revised some of John Goodwin's language and written a brief introduction.

This book does an excellent job of showing that Christ's atoning sacrifice was for all people - the "unlimited atonement" position - and was not merely limited to the elect, as five-point Calvinists believe. The book itself is evidence that belief in unlimited atonement could be and was presented and defended within the English Puritan movement.

Goodwin discusses in detail the use of the Bible terms "world" and "all," showing that they refer to all humanity, and thus when the Bible says Christ died for "all" and for the whole "world," it means He died for all human beings, not merely for those who are elect to salvation. It is refreshing to read Goodwin's Scriptural explanations that the terms "world" and "all" mean exactly and literally what everyone would expect those words to mean.

The book examines Bible verses which teach that Christ died for all, most notably II Peter 2:1, which says that the Lord has "bought" even false teachers who deny the Lord - who are clearly not among the saved. I especially appreciated the exegesis of this verse because I consider it to be the "deathblow" to the doctrine of limited atonement.

Goodwin answers carefully the objection that unlimited atonement must inevitably imply universal salvation - the argument that if Christ died for everyone, then everyone must automatically be justified from their sins and going to Heaven. Goodwin shows how the Bible teaches that indeed Christ has died for many who actually perish, and that the unlimited atonement of Christ is only applied, made effective, for the sins of those who believe on Christ.

Goodwin also gives quotations and references from earlier Christian writers, from antiquity through the Reformation who believed that Christ died for all mankind.

The book is 326 pages long and has an index of Scripture verses at the end. Because modern readers are not familiar with the writing style of Puritan authors, it would help if Mr. Wagner were to write a few pages at the beginning of each chapter explaining in today's English the main ideas of that chapter.

This book can be helpful and a blessing to many, particularly preachers and students. I would encourage the reader to evaluate this book on its own merits, for what it says about the extent of Christ's atonement, and not judge it by other writings of Goodwin. To understand and be persuaded by the logical and Scriptural defense of unlimited atonement given in this book, it is not necessary to reject other points of Calvinism, or to embrace full Arminianism.

I especially recommend this book for pastors and Bible students. If you believe in unlimited atonement and are looking for a solid defense of that Biblical truth, or if you are open to considering whether Christ did die for all mankind, I encourage you to purchase and study this excellent book.

John Goodwin is one of the few Puritans that actually ascribe to Arminism and produced theological works backing his position. Obviously Goodwin was in the minority in the Puritan tradition as most Puritans were raised, taught, and believe in what they defined as "pure Christianity" or Calvinism. Goodwin, much like Jacob Arminius and John Wesley, broke with tradition and actually opposed the majority of theologians, books, and Puritan pulpits in his day.

This book examines the bibilical case for unlimited atonement. Goodwin believed that the atonement of Jesus Christ was for all of humainity and not simply for the elect. In this masterful work, Goodwin sets out to prove his position and does so in the spirit of Puritanism. He is clear, consise, and fills the pages of this book with Scripture. He appeals to God's Word as the final authority for faith and practice and in the end he presents a strong case for unlimited atonement. His work should line up well with Puritan John Owens classic work, THE DEATH OF DEATH IN THE DEATH OF CHRIST (published by Banner of Trust).

In bringing this work back to life, Wagner has done a great service to contemporary Arminian thought. Until now, knowledge of this work, was limited only to a few Arminian afficianados, and a knowledgable Calvinist detractors. Obtaining a copy was equally not for the faint of heart. With Wagner's effort these things have changed.

It is Puritan thought from which the long tradition of deep Biblical examination and serious application of its consequences descends, and Goodwin's work is no exception. No serious examination of the 3rd and most essential point of Calvinism concerning the atonement would be complete without reference to Goodwin's defense, emerging as it did in the misdt of a universally Calvinist Christian culture, and, like Arminius's works, from a reluctant challenger. This is no wild eyed rant, it is serious theology and must be reckoned with seriously.

Wagner's mild update of the language is both respectful and helpful. Really a solid job. Couple of minor comments: The layout of the book itself could be improved for the modern reader. Most contemporary works, including even the Bible now, have sub headings to help you work through the thought process of the chapter. Perhaps in a future edition, Wagner could employ these in combination with a more detailed and contemporary table of contents as a way of drawing in the modern reader. I might also suggest that rather than transliterating the greek, that both the greek and latin appear as is, and be translated in footnotes. It might be nice to go one step further on the editing as well and shorten some of the notoriously long Puritan sentences by using periods where semicolons appear, etc.

We are living in strange times. As editor John Wagner rightly notes: "Calvinism with its disturbing implications is making a comeback". One of these disturbing implications is that the atonement of Jesus Christ was made only for a few who were unconditionally elected by an irrevocable eternal decree. Such a concept not only mocks the love of God in Christ for all of mankind, but stands in opposition to numerous passages of Scripture which unashamedly declare that Christ died provisionally for all of His fallen creatures.

Many today are being convinced that these universal passages should be interpreted in very awkward ways in order to limit the atonement of Christ to a comparably small percentage of humanity. Many modern day Calvinists have relied on and reintroduced the arguments of puritan writer John Owen who championed the limited atonement view in his day. Sadly, few are familiar with puritan John Goodwin who was a contemporary of Owen and skillfully wrote against his limited view of the atonement in this excellent work: Redemption Redeemed.

Goodwin excelled at demonstrating that the obvious meaning of the universal passages [that Christ died for all without exception] is the correct one. He examines all the relevant passages and reduces the Calvinistic interpretations to absurdity. He tackles every conceivable objection to universal atonement and even objections that few people would think to raise. He not only demonstrates that the Scriptures are not in harmony with a limited atonement view, but also that such a view is theologically absurd.

I highly recommend this book for anyone who has been troubled by the teachings of limited atonement. Goodwin's puritan writing style makes for a challenging read but the patient reader will be rewarded with a powerful defense of a doctrine which shouldn't need to be defended. Unfortunately, such is not the case today and for this reason we are all indebted to John Wagner for making this excellent book so readily available.

If you are an Arminian you will rejoice in Goodwin's strong defense of this important doctrine. If you are a Calvinist you cannot fairly criticize the Arminian position without first tackling the arguments set forth in this fine work. If you are a fan of John Owen, then you owe it to yourself to hear the other side of the story from a puritan writer of equal [if not superior] intellectual and exegetical prowess. No one who is interested in the Arminian and Calvinist controversy should be without this important work.

Redemption Redeemed is a Puritan alternative on the subject of the atonement. It is a barely known work while John Owen's, "The Death of Death in the Death of Christ", continues to be widely read- a magnum opus asserting limited atonement.

John Goodwin, one of Owen's contemporaries, offers a different view. In this little known work, he examines the doctrine of limited atonement and reveals that many problems are associated with it.

Goodwin presents a simple yet remarkable case in defense of what should be an obvious biblical teaching- that Christ died for all men. In answer to those who would press that Christ's death was "sufficient for all but not intended for all" Goodwin poses the question, how can anything be sufficient for someone if it is not intended for them?

A great portion of the book deals with different sets of Scriptures: First, those relating Christ's sacrifice unto the world, like John 3:16; John 6:51; 1John 2:2 and 2Cor. 5:19 to name a few. Second, those speaking of His ransom for all or every man, like 1Tim.2:6,4; 2Cor.5:14,15; Heb.2:9 and etc. Third, those pertaining to "whosoever" and "all" who believe, a kind of continuation of the former, and Fourth, places stating that Christ died for those who may and actually do perish, like Rom.14:15; 1Cor.8:11; and 2Peter 2:1; among others.

What is remarkable is that Goodwin works meticulously to defend the idea that all these Scriptures (and many others) actually mean what they say! Some who hold to limited atonement work very hard to tell us that "all" doesn't really mean all, and that the "world" doesn't really mean the world. Goodwin grants that there are places in Scripture which use these terms differently from their obvious meanings, but that they are always clear from the context and make perfect sense. When the above Scriptures are forced into such 'otherwise' interpretations, they make little sense and seem to miss the point of their context.

It is as if Goodwin is cleaning up a huge mess, as he states why their interpretations cannot possibly fit the context of the relative passages. He shows support with other biblical evidence, and uses the commentaries of others (including Calvin himself) to show consensus for the plain meanings of the passages he is defending.

In fact, Calvin is quoted very frequently for support, which does not mean that he didn't hold the theology that he is known for, but that he was inconsistent in several places.

After a vast survey of Scriptures is completed, Goodwin turns to arguments based on reason. He argues that the nature of a covenant clearly designates those who it applies to. If Christ did not die for all, then there are only a select group of 'elect' and these are not always easily identified. At times the elect themselves have been known to express their own uncertainty of their standing. By contrast, the Lord's covenants are always clear as to who is involved. In the new covenant, the condition is repentance and faith in Christ. Yet Goodwin also reasons that these ultimately mean nothing if salvation is based on unconditional election- an irreversible decree from eternity. Such a choice is made before any saving faith is ever exercised.

Throughout the work, Goodwin analyzes and answers common objections to each point. There is much more in the book, and it will surely prove valuable to any who are interested in the debate. Goodwin is sharp, and his handling of the subject is so sensible that it often elicits a wonder that the whole matter is even questioned.

A word of caution: While the content is very clear and simple, Goodwin's writing style is very difficult to follow at times. He makes Owen seem easy! In respect to John Owen, avoid "Death of Death", but do read his "Communion with God" or "The Glory of Christ". Those are wonderful and uplifting works.

This is an invaluable companion tool to possess alongside your Bible for defending the biblical doctrine of an Unlimited Atonement of Christ Jesus. John D. Wagner has done the body of Christ an immense service in editing this treasure of a book.

John Goodwin (1593-1665), a Calvinist-turned-Arminian Puritan, defends the biblical doctrine of Unlimited Atonement utilizing both Scripture, church history, and logic. He leaves no stone unturned, but covers the subject in an exhaustive style. He even quotes from the likes of Luther, Melancthon, Chemnitius, and Calvin himself, demonstrating from their own writings the presence of a Universal Atonement, highlighting the fact that though Christ's sacrifice is sufficient to cover each and every individual, even intending (p. 129) to cover all people, His redemption will only be applied to the believer.

In an age when the false assumptions of Calvinism is growing, this book stands as a beacon of hope, exhorting every believer to preach and teach the atoning sacrifice of the Lamb of God, who takes away the sin of the world (John 1.29). What John Owen's 'The Death of Death in the Death of Christ' is to the Calvinist, so is John Goodwin's 'Redemption Redeemed' to the Arminian. No other book I have read covers the doctrine with such thoroughness and clarity.

Goodwin's defense of Unlimited Atonement, or the idea that Christ's death was intended for the redemption for all people, is top-notch. He starts where all good doctrine should have its basis: In the Bible itself. Goodwin brings the reader through numerous key passages, the first five chapters being devoted to exploring the scriptural record and demonstrating clearly from both the linguistic and contextual evidence that the word of God clearly proclaims that redemption through Christ's blood is offered freely and sincerely to all men. The case he builds from the biblical data is extremely solid, as he systematically raises and eloquently shoots down nearly every imaginable counter-argument and evasion to the meanings clearly conveyed in the passages he cites.

In the following chapters he builds on the arguments he's already presented, easily overcoming the philosophical objections to Unlimited Atonement (including charges of Universalism). He also exposes several major difficulties that the doctrine of Limited Atonement poses, such as the idea of God freely offering eternal life and speaking peace to the non-elect, while at the same time plotting their unconditional destruction with no actual intent of even attempting to save them. He also delivers powerful blows to related Calvinist doctrines where the issues arise, presenting ingenious arguments such as the fact that it would be ridiculous for Christ to marvel at men's lack of faith if He knew that God had furnished them no means whatsoever to have faith.

In the last few chapters, Goodwin quotes extensively from some of the greatest writers in church history, showing that the fact that Christ died for all has been overwhelmingly accepted from the times of the earliest church fathers. He continues on up to many of the Protestant scholars, citing the fact that the orthodoxy of the point he defends is widely accepted among the Lutherans and others, and that it could not even be consistently denied in the writings of many of the most prominent Calvinist authors. All in all, Goodwin puts out an extremely well-argued and comprehensive defense of the Classical Arminian view of the extent of Christ's atoning work. His logical defense is some of the best I've seen in any theological work, far surpassing the arguments employed by his contemporary, John Owen. This book is an excellent resource for any Arminian or Synergist in refuting the Calvinist notion that God sent Christ to die for only a scant few to the exclusion of all others, leaving no room for doubt that to even the worst sinner it may confidently be said: "Christ died for you."